Brothers, don’t be afraid that you will fail to impress your hearers. Be afraid of preparing a feast for your members while you go home, week after week, famished. Pray for the humility and faith that you need as a preacher to be first a partaker of the fruit of your study.

There are not many callings in this fallen world that surpass the privilege of preaching. God has ordained that preaching would cause the light of his glory to shine upon sin-darkened hearts. He regularly uses preaching to bring into submission at the feet of Christ the lies that have long enslaved his people’s hearts and minds. And he desires that preaching would cause the knowledge of the holy to be advanced through the church. In short, preaching is a high calling. 
And yet, in and around the shadows of the pulpit, soul-damning dangers lurk. Men better than us have fallen prey to the pitfalls of the pulpit. In this article, I want to articulate three dangers that threaten my own soul as a preacher who is desirous to fulfill his ministry. I pray for myself and my readers that the God who is able to keep us from stumbling will preserve us in this high and holy calling.
1. We can Mistake Knowing the Truth for Trusting in the Truth
As expository preachers, it’s our business to know God’s word. Ignorance has no place in the pulpit. Our task is to mine the truths of the Scriptures and proclaim them to our people with precision, persuasion, and passion. In a world where truth in the pulpit is sadly uncommon, many who listen to us come with the bare-minimum desire to be taught the truth plainly.
The danger, of course, is that there will be theologically sound preachers in hell. After all, “The demons also believe and tremble” (James 2:19). It’s easy to teach on the sovereignty of God while clinging to the idol of control. It’s easy to preach on the glory of God while seeking our own glory. It’s easy to flesh out justification by faith alone while finding our justification in our preaching of justification by faith alone. Indeed, “when I want to do what is good, evil is with me” (Romans 7:18-19). 
We must not be deceived: no one was ever cured by selling medicine. For us the insult, “physician, heal thyself” must humble us and constantly call us to be partakers of the same remedy we prescribe. Our first calling must not be to expository preaching but to believing in Jesus. Our weekly labour must be aimed at more than ascending our pulpits with manuscripts spelling out God’s truth; we must aim for consciences cleansed by Christ’s blood, hearts singing of his matchless love, and minds captivated by the greatness of our God.
We must grow in the habit of responding to our own sermons in faith and repentance before and after we descend our pulpits. The best example I have seen of this is from a faithful pastor from across town who would often, as he interacted with his people after his preaching, share with his members the part of the sermon that most impacted him. He was a good model to me of maintaining my place under the rule of God’s word as a preacher.
Brothers, don’t be afraid that you will fail to impress your hearers. Be afraid of preparing a feast for your members while you go home, week after week, famished. Pray for the humility and faith that you need as a preacher to be first a partaker of the fruit of your study.
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There are no doubt more than six examples we could identify in Psalm 18 that recall the days of Moses and Joshua, but these six are sufficient to show how a psalmist—in this case, David—was aware of, shaped by, and echoed earlier Scripture. As we become deeper readers of the Old Testament, such allusions and echoes will become more apparent to us.

According to Deuteronomy 17:18–20, the king of Israel “shall write for himself in a book a copy of this law, approved by the Levitical priests. And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the LORD his God by keeping all the words of this law and these statutes, and doing them, that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right or to the left, so that he may continue long in his kingdom, he and his children, in Israel.”
The king of Israel was to be a Torah-man, a Scripture-shaped ruler. Given the integral role that Scripture was to play in the king’s heart, we would not be surprised to find the prayers of such a king being influenced by the Torah.
Psalm 18 is a perfect test case for this idea, because it is long and thus gives us much material in which to notice echoes.
The superscription of Psalm 18 calls David “the servant of the LORD.” The term “servant” is used for various people in the Old Testament, but the particular phrase “servant of the LORD” is applied to only two names besides David’s, and both characters are earlier than he. Moses is called the “servant of the LORD,” as is Joshua.

Moses is called the “servant of the LORD” in Deuteronomy (34:5), in Joshua (1:1, 13, 15; 8:31, 33; 11:12; 12:6; 13:8; 14:7; 18:7; 22:2, 4, 5), in 2 Kings (18:12), and in 2 Chronicles (1:3; 24:6).
Joshua is called a “servant of the LORD” at the end of the book that bears his name (Josh. 24:29).

If we keep the stories of Moses and Joshua in mind as we read Psalm 18, we can notice several things in David’s prayer.
First, when David described the rescuing power of the Lord arriving to save him, he uses language reminiscent of God’s presence at Sinai.
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Note: the second half of this article is a line-by-line look at how Overture 29 lines up with the PCA Constitution
I have many friends who are in support of Overture 29.  In addition, I am on the GRN General Council and the GRN has officially advocated for its passage.  Sadly, I am less encouraged than my friends on what Overture 29 will  accomplish as it relates to the Side B Problem in the PCA.  Of course, I agree wholeheartedly with the Overture’s language.  As I show below, it is simply a restatement of what is already in the PCA Constitution.  In fact, there is nothing in it that is not already in our BCO or the Westminster Standards.  Therefore, something is still missing. That is of course not a reason to vote against it.   I’m just asking:
How can Overture 29 deal with the Side B problem in the PCA, if our Confession and BCO have not?
Further to the issue, Overture 29 is being hailed as “addressing the substance of the problem” and the “final word on the matter” by men who believe that Former PCA Pastor Greg Johnson’s only violation was that “he could have spoken more clearly” and who believe it is ok to partner with, speak at, and host Revoice. (See examples at the bottom of this article) That leads to the question:
How can Overture 29 deal with the substance of the problem if these same men are supporting it and they have not changed their view?
What is missing from our Confession therefore isn’t something in Overture 29, but something that neither the Westminster Divines nor the founders of the PCA could have conceived of, namely the adoption of a homosexual self-conception.   We would be good to remember that Former PCA Pastor Greg Johnson objected to Article 7 of the Nashville Statement on this point, yet he said he agreed with the language of Overture 29 at the 2022 General Assembly.
Therefore, what is needed to deal with the issue of the Side B anthropological and ontological conception of man is not Overture 29 on its own.  Something more is needed. That is where Overture 15 completes Overture 29.  Here are some articles in support of Overture 15:

What follows is a line-by-line look at Overture 29 and how it corresponds to the PCA Constitution.
Overture 29 to Amend BCO 16 says:
Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they must affirm the sinfulness of fallen desires, the reality and hope of progressive sanctification, and be committed to the pursuit of Spirit empowered victory over their sinful temptations, inclinations, and actions.
Officers in the Presbyterian Church in America
must be above reproach in their walk and Christlike in their character. 

1 Timothy 3:2 – Therefore an overseer must be above reproach… (cf. Titus 1:6)
BCO 21-4c – Trials for ordination shall consist of: (1) A careful examination as to: (a) his acquaintance with experiential religion, especially his personal character and family management (based on the qualifications set out in 1 Timothy 3:1-7, and Titus 1:6-9)
BCO 24-1 & 24 -1 a. apply the same language to Ruling Elders and Deacons

While office bearers will see spiritual perfection only in glory

WCF 13.2 – This sanctification is throughout, in the whole man; (1 Thess. 5:23) yet imperfect in this life, there abiding still some remnants of corruption in every part; (1 John 1:10,  7:18, 23, Phil. 3:12) whence ariseth a continual and (irreconcilable war), the flesh lusting against the Spirit, and the Spirit against the flesh. (Gal. 5:17, 1 Pet. 2:11)

they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. 

WCF 15.5 Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly.  (also WCF 11.5)
WCF 13.1- ….by His Word and Spirit dwelling in them, (John 17:17,  5:26, 2 Thess. 2:13) (the dominion of the whole body of sin) is destroyed, (Rom. 6:6,14) and the several lusts thereof are more and more weakened and mortified; (Gal. 5:24, Rom. 8:13) and they more and more quickened and strengthened in all saving graces, (Col. 1:11, Eph. 3:16–19) to the practice of true holiness, without which no man shall see the Lord. (2 Cor. 7:1, Heb. 12:14)
WLC 75 & 76 further elaborate

Therefore, to be qualified for office, they must affirm

BCO 21-5 VOW 2 already does this: Do you sincerely receive and adopt the Confession of Faith and the Catechisms of this Church, as containing the system of doctrine taught in the Holy Scriptures; and do you further promise that if at any time you find yourself out of accord with any of the fundamentals of this system of doctrine, you will on your own initiative, make known to your Presbytery the change which has taken place in your views since the assumption of this ordination vow?

the sinfulness of fallen desires

WCF 6.5 This corruption of nature, during this life, doth remain in those that are regenerated; (1 John 1:8, 10,  7:14, 17–18, 23, James 3:2, Prov. 20:9, Eccl. 7:20) and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin. (Rom. 7:5–8, 25, Gal. 5:17)
WCF 6.6 Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, (1 John 3:4) doth in its own nature, bring guilt upon the sinner, ( 2:15, Rom. 3:9, 19) …
Also WLC 25 & WSC 18

the reality and hope of progressive sanctification,

WCF 13.3 …through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth (overcome); and so, the saints grow in grace..
Also WCF 13 & WLC 75 & 76

and be committed to the pursuit of Spirit empowered victory over their sinful temptations, inclinations, and actions.

WLC 76 …upon the apprehension of God’ s mercy in Christ to such as are penitent, (Joel 2:12–13) he so grieves for ( 31:18–19) and hates his sins, (2 Cor. 7:11) as that he turns from them all to God, (Acts 26:18, Ezek. 14:6, 1 Kings 8:47–48) purposing and endeavouring constantly to walk with him in all the ways of new obedience. (Ps. 119:6,59,128, Luke 1:6, 2 Kings 23:25)
WLC 75 …having the seeds of repentance unto life, and all other saving graces, put into their hearts, (Acts 11:18, 1 John 3:9) and those graces so stirred up, increased, and strengthened, (Jude 20,  6:11–12, Eph. 3:16–19, Col. 1:10–11) as that they more and more die unto sin, and rise unto newness of life. (Rom. 6:4,6,14, Gal. 5:24)
See answers above regarding WCF 16.1,2,3

_ _ _
What follows are some examples of men who are in favor of Overture 29 yet believe that there is no issue running afoul of it in the PCA.

Yet, below he indicates that the issue is not with the theology of Memorial (and therefore Former PCA Pastor Greg Johnson) but  “the wisdom they’re exercising.”

Here is an Article that contains the same sentiment as the image above, namely that Memorial was bullied out of the PCA and the real issue with Memorial PCA and Greg Johnson was a lack of wisdom.

Below the Founder of the National Partnership and supporter of Former PCA Pastor Greg Johnson’s ministry also shows his support for Overture 29.